By David Nirenberg
A magisterial heritage, starting from antiquity to the current, that unearths anti-Judaism to be a style of idea deeply embedded within the Western tradition.
There is a frequent tendency to treat anti-Judaism - even if expressed in an informal comment or carried out via pogrom or extermination crusade - as by some means unprecedented: an unlucky indicator of private prejudice or the surprising final result of an extremist ideology married to power.
But, as David Nirenberg argues during this ground-breaking learn, to restrict anit-Judaism to the margins of our tradition is to be dangerously complacent. Anti-Judaism isn't really an irrational closet within the massive edifice of Western inspiration, yet particularly one of many easy instruments with which that edifice was once developed.
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Extra resources for Anti-Judaism: The Western Tradition
The contemporary authorities are cited in his introduction, and see the approbations of Herz, Bloch, and Wessely. 18 Pinchas Hurwitz, Sefer ha-Berit ha-shalem (Jerusalem, 1989/90), pp. 157 (de’ Rossi); 199, 222, 223 (Lindau); 205 (Spira); 358 (Satanow); 471 (Mendelssohn); 435 (Luzzatto); 6, 15 (Bacharach); 41, 189, 362, 392 (Maimon); 45, 340, 498, 504 (Ergas); 47, 157, 159, 504–5 (Gans); 47, 299, 314 (Delmedigo); 47 (Isserles); 54, 89, 91, 92, 183, 290, 484 (Cohen); 56, 156, 193, 252 (Hart); 70, 71 (Basilea); 71, 95, 232, 377, 499, 502, 541 (Emden); 75 (Cordovero); 88 (Levisohn); 104, 109, 119, 204 (Israel of Zamosc); 131, 154, 239 (Gentili); 141, 143 (Herrera); 143 (Ashkenazi).
Moses of Chelm’s Mirkevet ha-mishneh (below, p. 44), published ten years later; see Yehuda Friedlander, Bemisterei ha-sa†irah. Hebrew Satire in Europe in the Eighteenth and Nineteenth Centuries (Hebrew), vol. 2 (Ramat Gan, 1989), pp. 9–110. Future research on Nezed ha-dema¨ should take the introduction to NY into consideration. 15 In NY, Israel often alludes to his ‘friends’ and names them (see below), but mentions none of his teachers. 16 Îarif is often understood as ‘sharp-witted’; but when R.
Israel became one of the first thinkers of Polish origin to enter the history of Haskalah thanks to his interest in and commitment to science, especially astronomy and mathematics. Given the general state of scientific education among Jews in Poland in the early eighteenth century, Israel’s engagement with mathematical science comes as a surprise. In this paper, I will focus on the formation of Israel’s scientifically moulded frame of mind. I will argue that, to account for it, Israel should be set in his local context, the town of Zamosc, which, I will suggest, was a centre of learning where the Sephardi tradition of science study may have been perpetuated on Polish soil.
Anti-Judaism: The Western Tradition by David Nirenberg