from Spain and Portugal in 1492, and scholarship in the Western secular mode came into existence in the aftermath of the change in the status of the Jews in central Europe in the nineteenth century. In Rabbi Shafran’s story we are given an instance of a new mode of writing, the intense personal
nineteenth century central European legal literature and polemics; Samuel Holdheim and Zacharias Frankel on the legal character of Jewish marriage; Traditional reactions to modern Jewish Reform, the paradigm of German Orthodoxy; the Rabbiner-Seminar Codicil, an instrument of bound- ary maintenance. These
of crit- icism, a massive one-sided exercise of Auseinandersetzungen . To under- stand Heschel requires a deep appreciation for the Central European heritage to which Heschel responded in his formative years in Berlin. Unhappily, Kaplan exhibits only super ﬁ cial knowledge of the phi- losophy and
of the trilateral root in Semitic languages, which had previously been unknown to Jewish and Christian scholars in the Christian lands of Western and Central Europe. It is well known that an appreciation of Ibn Ezra as a philosopher is almost indispensable to understanding Ibn Ezra’s biblical
of the seven sons. This is what R. Kahana attempted to do, and this is what happened to the Central European Jewish communities of the late eleventh–thirteenth centuries, for whom self-inflicted death was the only available alternative to forced baptism. The act of suicide committed by the
relationship with Viktor Christian may be the most difficult to explain. Certainly, one might point to the general devotion of Central European students to their doctoral advi- sors. Editing a Festschrift in honor of Christian in 1956 was hardly necessary, however, since Christian was not the sort of original
architecture through the cities and towns of southern and central Europe. They traveled for fty-four weeks and photographed 350 synagogues. They interviewed residents where they could and collected documents where they found them. Then they went to the library and followed up, town by town, synagogue by
began to propagate Lurianic texts. These were mainly Kanfei Yona , 1 which was the earliest known redaction of the Lurianic teachings in writing, 2 and texts of his own composition. Sarug traveled in Italy, Greece, and central Europe and had several famous students, notably R. Menahem Azaria of Fano, R
Jewries since 1492,” “European Jewry in the Early Modern Period: 1492-1750,” “Western and Central European Jewry in the Modern Period: 1750-1933,” “Eastern European Jewry in the Modern Period: 1750- 1939,” “The Holocaust,” “Settlement and State in Eretz Israel,” “American Jewish History,” “The Hebrew
The Journal of the European Association for Jewish Studies (Formerly: EAJS Newsletter)
Editor-in-Chief Giuseppe Veltri and Patrick Benjamin Koch
The European Association for Jewish Studies (EAJS), founded in 1981, is a professional association for scholars, teachers, and researchers in Jewish Studies at European institutions of Higher Education and Research, with the principal aim of advancing Jewish Studies in Europe. The EAJS aims to promote, support, and co-ordinate research and teaching of Jewish Studies at university level in Europe. Its activities include a quadrennial international Congress, held in various locations in Europe; an annual Colloquium; a website ( www.eurojewishstudies.org) with online resources including a Directory of Jewish Studies in Europe, and a Funders Database; a Funding Information and Advisory Service (available to EAJS members); and publication of the European Journal of Jewish Studies.
The Executive Committee of the EAJS is currently composed as follows:
Prof. Edward Dąbrowa (Cracow), President
Dr. François Guesnet (London), Secretary
Dr. Michael Galas (Cracow), Treasurer
Dr. Javier Castaño (Madrid)
Prof. Martin Goodman (Oxford)
Prof. Elisabeth Hollender (Frankfurt)
Dr. Andreas Lehnardt (Mainz)
Prof. Judith Olszowy-Schlanger (Paris)
Dr. Pavel Sládek (Prague)
The administrative office of the EAJS is run by Dr. Garth Gilmour, and located at 109 Clarendon Institute Building, Walton Street, Oxford OX1 2HG, United Kingdom, tel: +44-1865-610433, email email@example.com. Membership is open to scholars and students in Jewish Studies from both inside and outside Europe; to apply for membership, please visit the website or contact Dr Gilmour.
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For more information about the European Association for Jewish Studies, please visit www.eurojewishstudies.org.
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