Using the Hebrew Book of Josippon as a prism, this study analyzes the dialogue surrounding Jewish history among Renaissance humanists. Notwithstanding its focus on the Renaissance, the author’s analysis extends to the consumption of Josippon in the High Middle Ages and into interpretations by sixteenth- and seventeenth-century humanists. With a focus on both Christian and Jewish discourse, the author examines the mythical and historical narratives that developed from Josippon.
Between 1917 and 1921, Jewish intellectuals and writers across the Russian empire pursued a “Jewish renaissance.” Here is a revisionist argument about the nature of cultural nationalism, the relationship between nationalism and socialism, and culture itself—the pivot point for the encounter between Jews and European modernity over the past century.
Salomone da Sesso was a virtuoso goldsmith in Renaissance Italy. Brought down by a sex scandal, he saved his skin by converting to Catholicism. Tamar Herzig explores Salamone’s world—his Jewish upbringing, his craft and patrons, and homosexuality. In his struggle for rehabilitation, we see how precarious and contested was the meaning of conversion.
With this heady exploration of time and space, rumors and silence, colors, tastes, and ideas, Robert Bonfil recreates the richness of Jewish life in Renaissance Italy. He also forces us to rethink conventional interpretations of the period, which feature terms like "assimilation" and "acculturation." Questioning the Italians' presumed capacity for tolerance and civility, he points out that Jews were frequently uprooted and persecuted, and where stable communities did grow up, it was because the hostility of the Christian population had somehow been overcome. After the ghetto was imposed in Venice, Rome, and other Italian cities, Jewish settlement became more concentrated. Bonfil claims that the ghetto experience did more to intensify Jewish self-perception in early modern Europe than the supposed acculturation of the Renaissance. He shows how, paradoxically, ghetto living opened and transformed Jewish culture, hastening secularization and modernization. Bonfil's detailed picture reveals in the Italian Jews a sensitivity and self-awareness that took into account every aspect of the larger society. His inside view of a culture flourishing under stress enables us to understand how identity is perceived through constant interplay—on whatever terms—with the Other.
This book significantly revises the conventional view that the Jewish experience in medieval Spain--over the century before the expulsion of 1492--was one of despair, persecution, and decline. Focusing on the town of Morvedre in the kingdom of Valencia, Mark Meyerson shows how and why Morvedre's Jewish community revived and flourished in the wake of the horrible violence of 1391. Drawing on a wide array of archival documentation, including Spanish Inquisition records, he argues that Morvedre saw a Jewish "renaissance." Meyerson shows how the favorable policies of kings and of town government yielded the Jewish community's demographic expansion and prosperity. Of crucial importance were new measures that ceased the oppressive taxation of the Jews and minimized their role as moneylenders. The results included a reversal of the credit relationship between Jews and Christians, a marked amelioration of Christian attitudes toward Jews, and greater economic diversification on the part of Jews. Representing a major contribution to debates over the Inquisition's origins and the expulsion of the Jews, the book also offers the first extended analysis of Jewish-converso relations at the local level, showing that Morvedre's Jews expressed their piety by assisting Valencia's conversos. Comparing Valencia with other regions of Spain and with the city-states of Renaissance Italy, it makes clear why this kingdom and the town of Morvedre were so ripe for a Jewish revival in the fifteenth century.
Jews among Christians explores a corpus of illuminated Hebrew manuscripts of the Lake Constance region produced in the first decades of the fourteenth century. The author Sarit Shalev-Eyni, Professor at the Hebrew University of Jerusalem, provides a detailed and insightful study of the content, design, and iconography of the illustrations and decorations of a group of Ashkenahzi codices, thereby uncovering a surprising interface between Jews and Christians in the urban workshops of the time. Here, Christian artists would include midrashic components required by their Jewish instructor while drawing on the iconographic traditions of their Christian education, and artists of both religions were able to represent their own theological attitudes as well as profane tendencies and parody - in short, the various aspects of late medieval culture.A close comparison with the well-known Gradual of St. Katharinenthal, now in Zurich, and manuscripts such as the Schocken Bible, formerly in Jerusalem, and the Tripartite Mahzor -- originally bound as two volumes, but now split between Budapest, London and Oxford -- places the corpus firmly in the Lake Constance region and all but confirms the instructor to be one Hayyim, the scribe. The author's discussion of Hayyim's life and work and her historical overview of the relations between Jews and Christians in the final chapters of the book deepens our understanding of the religious and cultural dialogue between the two faiths not only in the production of this group of manuscripts but in the course of every-day life in the Middle Ages.
The rise of printing had major effects on culture and society in the early modern period, and the presence of this new technology—and the relatively rapid embrace of it among early modern Jews—certainly had an effect on many aspects of Jewish culture. One major change that print seems to have brought to the Jewish communities of Christian Europe, particularly in Italy, was greater interaction between Jews and Christians in the production and dissemination of books. Starting in the early sixteenth century, the locus of production for Jewish books in many places in Italy was in Christian-owned print shops, with Jews and Christians collaborating on the editorial and technical processes of book production. As this Jewish-Christian collaboration often took place under conditions of control by Christians (for example, the involvement of Christian typesetters and printers, expurgation and censorship of Hebrew texts, and state control of Hebrew printing), its study opens up an important set of questions about the role that Christians played in shaping Jewish culture. Presenting new research by an international group of scholars, this book represents a step toward a fuller understanding of Jewish book history. Individual essays focus on a range of issues related to the production and dissemination of Hebrew books as well as their audiences. Topics include the activities of scribes and printers, the creation of new types of literature and the transformation of canonical works in the era of print, the external and internal censorship of Hebrew books, and the reading interests of Jews. An introduction summarizes the state of scholarship in the field and offers an overview of the transition from manuscript to print in this period.
The twelfth century was a period of rapid change in Europe. The intellectual landscape was being transformed by new access to classical works through non-Christian sources. The Christian church was consequently trying to strengthen its control over the priesthood and laity and within the church a dramatic spiritual renewal was taking place. Christians and Jews in the Twelfth-Century Renaissance reveals the consequences for the only remaining non-Christian minority in the heartland of Europe: the Jews. Anna Abulafia probes the anti-Jewish polemics of scholars who used the new ideas to redefine the position of the Jews within Christian society. They argued that the Jews had a different capacity for reason since they had not reached the 'right' conclusion - Christianity. They formulated a universal construct of humanity which coincided with universal Christendom, from which the Jews were excluded. Dr Abulafia shows how the Jews' exclusion from this view of society contributed to their growing marginalization from the twelfth century onwards. Christians and Jews in the Twelfth-Century Renaissance is important reading for all students and teachers of medieval history and theology, and for all those with an interest in Jewish history.
