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- ula’s resurrections. However it also contains an unexpected post-modern- istic turn: the great vampire appears as a reincarnation of the great traitor, Judas Iscariot. This development makes it possible to “enrich” the traditional image by motivating the vampire’s hatred of Christ, the Christian faith

In: Jewishness in Russian Culture

Vogel and the City glenda abramson david Vogel presents us with many enigmas but perhaps the most curious is his choice of hebrew through which to express elements of the modernist european aesthetic. Rather than being a hebrew writer living in europe he was, as gershon Shaked suggested,1 a

In: The Russian Jewish Diaspora and European Culture, 1917-1937

exchange for “power over life and nature.” In short, “Kabbalah” as a whole is here reduced to absurd black magic, requiring of the author no actual acquaintance with the subject. Especially strange is the portrayal by Nadezhda Durova, the famous cavalry maiden turned writer. In her novel titled

In: The Veil of Moses

comprising a mixture of everyday impressions largely borrowed from Balzac and Gothic tradition and adapted to “the frenetic school.” It should be stated at the outset that there were two to three hundred Jews living in the capital with nikolai’s permission—merchants and craftsmen2—who were subject to

In: The Veil of Moses

-Semitic mythology: his martyrdom was coupled with his cruelty as a ruler who robbed and enslaved the people of Egypt.) In any event, such interpretations have turned the living, full-blooded history of the Jewish people into a parade of phantoms sleep-walking toward an unknown goal. This is how, for example

In: The Veil of Moses

, 1825, no. 1:31. 5 Moskovskii vestnik, 1827, pt. 3, no. 11:303–9. 30 chapter two in his further endeavors in life. Here is a letter for your wife and a thou- sand florins from me for small returns in your business. Be honest and you may rely on me as your best friend and coreligionist.” The banker

In: The Veil of Moses

and with bitter tears falling from my eyes i lifted my hands to Heaven and cried out with tender anguish: “Son of the Living God! Would you really reject . . . the soul of this martyr, just because he did not know You? Be Merciful! Be Merciful! . . . “i dug a grave next to a sweetbrier bush and

In: The Veil of Moses
Authors: and

Karaites’ way of life.] LOC: HUL; NLI (vols. 1–5 only). 1859 МАКСИМОВ, А. Н. [Александр Николаевич]. Какие народы живут в России. Мocквa: Изд. Т-ва Кооперативное изд-во, 1919. [Maksimov, A. N. Which peoples live in Russia. Moscow, 1919.] See pp. 45–46. 1860 ПИЛЕЦКИ, Шимон. “Караимы.” В Karaj

In: Bibliographia Karaitica

the Jewish community itself and had enabled it, for all the obstacles it faced, to shore up its own existence, under German rule these elements were either abolished or ceased to function, and the sham imitations of organized life imposed by the occupying powers became a destructive device serving

In: Sources on Jewish Self-Government in the Polish Lands from Its Inception to the Present

, while the Jews are expelled from the city of Württenberg. In the original script of The Golden City , Harlan lets Anna’s father die, heartbroken by his daughter’s life in Prague. After a private showing, however, Joseph Goebbels disapproved of the fact that the innocent and not the guilty die

In: The Jew in Czech and Slovak Imagination, 1938-89