By Yosef Hayim Yerushalmi
Pursuing a master-scholar's inquiry into the connection among ancient wisdom and Jewish collective reminiscence in medieval and glossy occasions.
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Additional info for Jewish history and Jewish memory: essays in honor of Yosef Hayim Yerushalmi
Langer, essay and Commentary Landscapes of Jewish Experience 25 Simon Rawidowicz State of Israel, Diaspora, and Jewish Continuity: Essays on the Ever-Dying People 26 Jacob Katz A House Divided: Orthodoxy and Schism in Nineteenth-Century Central European Jewry 27 Jeffrey Shandler and Beth S. Wenger, editors Encounters with the Holy Land: Place, Past and Future in American Jewish Culture 28 Elisheva Carlebach, John M. Efron, and David N. Myers, editors Jewish History and Jewish Memory: Essays in Honor of Yosef Hayim Yerushalmi 29 Shmuel Almog, Jehuda Reinharz, and Anita Shapira, editors Zionism and Religion 30 Page vii The editors gratefully acknowledge the following for their generous assistance toward the publication of this book.
The sample also reveals that stylistic and substantive diversity in Haggadot becomes more pronounced with the passage of time. , the Communist, kibbutz, or Holocaust-era) texts offer more radical deviations than do early modern texts, suggesting that the forces of secularization were at work reshaping, even undermining, traditional forms of memory. 36 This 1980 essay constituted, by Yerushalmi's own admission, an important stage in the crystallization of Zakhor. And indeed, it anticipates many of the important themes of the later book.
Yerushalmi's great precursor in Spanish Jewish history, Yitzhak Baer, was both a master of archival sources and an author possessed of tremendous passion. 12 By contrast, Yerushalmi Page 5 writes of Marrano life in Spain with no less passion and a good deal more empathy than did Baer; his description of Isaac Cardoso's entry to the most fashionable courtly and artistic circles in Madrid is presented without a trace of condemnation. 13 At the same time, Yerushalmi does not romanticize the difficult passage of a Marrano like Cardoso from Jewish ignorance to ritual observance.