History
419R/JWST 419R
The
Construction of Jewish Knowledge
Spring
Term, 2008
Symons
Hall 0209
Mondays
& Wednesdays 2-3:15
Bernard
D. Cooperman
Taliaferro
2130
301.405.4271
cooperma@umd.edu
This
course asks two kinds of questions. The first, and most important in terms of
your research deals with what Jews mean when they say that they ÒknowÓ
something. What may appear a simple and straightforward statement is, in
fact, a very complex claim that is based on intertwined epistemological,
historical, and sociological assumptions and multiple constructions of meaning.
The second kind of question in this course is more general: what is
knowledge per se and
how is it socially organized? This broader issue is not one we will explore
systematically, but it is always implied in our discussions and it is
Questions
about Jewish Knowledge:
We
will be looking into several aspects of this question. Here are a few examples:
a)
The term ÒknowledgeÓ is a claim to authority, to legitimacy, to the right to
decide between truth and non-truth. What are the theoretical or cultural
assumptions that are made by Jews in order to grant that authority and
legitimacy? Is this authority God-given? charismatic? institutionalized?
b)
To say something is ÒknowledgeÓ is inherently to imply that there are other
things that are not
knowledge. What are they? Error? Heresy and sin? ÒMereÓ opinion? Or might they
be something else, simply something not worth knowing? This course will ask:
what are the criteria by which something is defined as knowledge in the Jewish
tradition? Are these criteria different for Jewish thinkers than they are for
others?
c)
What makes something specifically ÒJewishÓ knowledge: The language in which it
is expressed? Its relation to sacred text(s)? The ethnic origin or gender of
the author? The level of his/her religious practice? Must Jewish knowledge
adhere to universal categories of proof, or does Jewish (and for that matter,
any other specific cultural realm of knowledge) create its own categories of
truth, of relevance, and of association within which it literally Òmakes
senseÓ?
d)
Who is the Jewish intellectual (sage; teacher)? What is his/her source of
authority, and what is the extent of that authority? Who is allowed to call
him/herself a sage and how does Jewish society agree on who are its sages?
In
class sessions, we will analyze some of the core issues involved in the Jewish
claim to knowledge. We will be looking for both the content of the claim
and how that content changed over time. Students are expected to read
extensively in both primary and secondary materials, and will be called upon to
summarize and critique these texts in class.
Questions
about Knowledge in general:
The
course also asks a broader, and paradoxically more personal, set of pedagogical/epistemological
questions related, but not identical, to what was mentioned above.
a)
What is the cutoff point for expertise? We all hope that our physicians and
auto mechanics, not to mention the airplane pilots and taxi drivers ferrying us
around, really ÒknowÓ their fields. But how do we determine that someone is an
expert and really knows? Perhaps we rely on the document (a diploma or license)
proudly displayed in their places of work (remember DorothyÕs scarecrow?) or
perhaps we put our faith in their special uniforms. But do you feel that you
really know the subjects you have studied in high school or university? What do
you think you ÒknowÓ? What do you have to do to ÒknowÓ something? Is preparing
for an examination the same as really knowing something? (If you only get a
ÒDÓ—do you know the subject? How long did it take you to forget what you
ÒknewÓ in your freshman math course? Now that youÕve forgotten it, can you
still say you ÒknowÓ it?)
b)
Knowledge involves organization. It is the organizational system that
allows us to retrieve our knowledge. There are many elaborate kinds of ÒfilingÓ
systems with which to keep track of what we know and to make sure we can find
it again. We can use an alphabetical system (as in a dictionary or encyclopedia),
a set of numbers and letters arbitrarily assigned to subjects (as in a
library), or other visual signs like colors or icons (as in sports teams). But
any organizational format is these days quickly being overwhelmed by the sheer
quantity of available data. You may feel that computers have solved that
problem: cheap memory has made it possible to store everything in multiple and
redundant copies, and powerful search engines will recover information quickly.
In a sense, the world wide web is a filing system for all human knowledge, and
the great thing about it is that we donÕt seem to need a filing system: just
use a search engine. A search engine will find the information wherever it is,
wonÕt it? Perhaps not, if what we are looking for is on the 10,000th site out
of the 3,000,001 (±42) hits that Google found. Do you know something if you
canÕt find it? Is it knowledge?
c)
But the issue is not just one of retrieval, of keeping track of knowledge.
Organization is also central to the presentation of facts, to the discovery of
relationships between facts—in other words to the creation of
knowledge out of isolated data. Which is more truly knowledge—a list of
all students at the university by name and birthday, or a summary paragraph
that tells you how many men, how many women, how many 18-year-olds,
19-year-olds, 20-year olds, etc. there are?
Often
we discover ÒnewÓ knowledge not by finding new facts but by changing the
organization format for old ones. (For example, if we consider Jewish women as
a sub-category of all women, we might decide that Jewish women are especially
privileged, with extensive rights, a prominent social role, and high levels of
education and income. But if we consider Jewish women as a sub-category of all
Jews our generalizations about them might be quite different and we might
consider them the victims of systematic persecution and injustice.)
Think
again about the world wide web. We just noted that it is our organizational
system that gives relevance and significance to facts, that makes them
meaningful in the first place, that makes them Òknowledge.Ó If we rely on a
search engine to give facts significance, then we should ask how our search tool imposes order on the
list of hits it generates. Remember that the order of ÒhitsÓ on your Google
page is determined by very sophisticated algorithms (organizational principles)
that are supposed to be guided by the ÒrelevanceÓ of the site to your query.
But what determines relevance? For one thing we know that GoogleÕs order may
well be determined by commercial considerations rather than any logical theory
of meaning or set of ethical values. Remember: Google wonÕt reveal its
algorithms!
Exercise
Do a search on the word ÒtorahÓ using the
tree view of tafiti [http://www.tafiti.com/original],
a user interface that uses MicrosoftÕs search engine Windows Live to search the
web. What does the tree metaphor tell you about what you found? Does it
organize your knowledge in a significant way?
While
the bulk of your work for this course will focus on the history of Jewish
knowledge, you should never forget these broader issues. A number of exercises
will ask you to explore contemporary definitions of knowledge and to explain
how these may differ from understandings that were common in times past.
The
Social Context of Knowledge
This
course begins with the assumption that knowledge is socially defined and
conditioned.[1] Something
you know may be of significance in one context and yet will be totally irrelevant
in another. Authority similarly varies with context. (For instance, a rabbi
might expect to be applauded if he tells a congregation that the world was
created in six days less than 6000 years ago, citing Genesis 1 as his source.
But if he (or she) made the same statement at a convention of physicists,
neither his professional title nor his proof text would be considered
significant, and the statement would probably be ignored.)
The
production of scholarship is just as socially organized as is its reception.
Each discipline, for example, has its own jargon or dialect, and using the
dialect makes you part of an Òin groupÓ with shared intellectual experiences;
those who canÕt use the dialect are excluded as ÒoutsidersÓ without communal
standing[2]
Political scientists and historians will ask different questions about the same
phenomenon and wonÕt necessarily value the answers given by the other group;
medical doctors and sociologists understand events differently and may find the
other groupÕs interpretations insignificant or even ridiculous.
Exercise
What are the social conditions that determine your
knowledge? Do you ÒknowÓ the same things with your parents as you do with your
friends? How has your major affected the way your understand things? In general,
how do specifics of language, time, and geography change the meaning of your
words, the valence of your ideas, the paradigms of significance upon which you
call.
Exercise
Contemporary society seems to like to
ÒmedicalizeÓ—that is, to treat as medical problems—things that were
once understood as moral problems or inherent characteristics. Are little boys
who canÕt sit still in class just Òlittle boysÓ or are they undisciplined or do
they suffer from ADD and in need of Ritalin? Are the poor lazy, addicted to
living off the welfare state by their nature, or merely suffering from
depression that can be cured with Prozac? At the same time, we know that the
medical profession can change its mind about whether something is a problem at
all: homosexuality was labeled a disease to be cured by the psychiatric
profession until 1973, but is now not even considered a problem. Find two
personal conditions or social issues that have been ÒmedicalizedÓ or
ÒunmedicalizedÓ in this way.
Though
we wonÕt be able to explore these questions in depth, over the course of the
semester we will ask ourselves what social institutions lie behind the claims
to authoritative knowledge made by Jews in various places and times. How have
Jewish societies institutionalized the knowledge of a prophet, a priest, or a
rabbi? What impact has denominationalism (especially in North America) or the
state-recognized rabbinate (especially in the State of Israel) had on the
authority of modern-day rabbis?
Assignments
and Grading
In
addition to preparing for class discussion, presenting assigned topics to the
class, and completing four short written assignments, students are required to
write a longer research paper (approximately 15–20 pages including
bibliography and footnotes) exploring a theme linked to the class topic. Topics
must be chosen in consultation with the instructor. Formatting must follow an
accepted set of academic standards. (I prefer Chicago Style Manual but will
accept the MLA style guidelines if you insist.) The first draft of your paper
is due on Monday April 28. Please meet with me early in the semester to
begin picking your paper topic.
Your
grade for the course will be calculated as follows:
Class
preparations and presentations: 20%
Four
short assignments: 30%
Research
paper: 50%
Even though readings for the class will
be available in English, students are expected to read texts in the original
Hebrew if they are able to do so. If students feel they would like a tutorial
to help them with rabbinic and medieval Hebrew, I will be happy to arrange an
extra weekly session devoted to that.
Short
Assignments
The
first exercise is required. Choose three others, but you may not submit two
topics from the same category. All work must be typed and follow standard style
manual rules for text, foot/endnotes and bibliography.) More options for
exercises will be added later in the semester, so check back often if you donÕt
like these.
I.
Bibliographical Exercise:
Using
RAMBI, electronic databases (both full text and other), and library catalogues
at McKeldin, Library of Congress, and at least one other university library
develop a research bibliography for a topic of relevance to this course. (You
might try to pick something about which you think you would like to write your
research paper.) Preface your bibliography with a statement of one paragraph
explaining your topic and the methodology you expect to use. Your bibliography
must include at least ten different items, including both primary and secondary
sources, books and journal articles (including one not available
electronically), and at least one item that you will have to order through
Inter-Library Loan. For each item, describe briefly why your have included it
and what you expect to find. At the end of your list, explain in one or two
paragraphs how you understand the arrangement of books on your topic in
McKeldin (why are they located where they are?) and what subject headings are
assigned to them in bibliographies and library catalogues. How are subject
categories developed, and are they useful?
II.
Encyclopedia Article
What
is an encyclopedia? Pick a topic related to the theme of Jewish biblical
exegesis generally or to one of the exegetes we will read in this course (see
especially the material assigned for February 25). Find an entry on this item
in at least three encyclopedias (the Jewish Encyclopedia is online on the web;
the second edition of the Encyclopedia Judaica is available to you through
Research Port or directly if you are dialing in on campus) and then compose your
own entry. It should be between 300 and 600 words. Submit the entry to
Wikipedia. Students are encouraged to discuss their topic with me before
starting.
III.
Traditional Thinking.
Study a traditional text be-havruta
(with a partner) and answer the question. Your answer should be approximately
two pages (600 words).
(1)
What is the
relationship between Mishna, Tosefta, Talmud and commentaries? What did the
authors think they were doing in composing these texts? For whom did they
write? What presuppositions can we discover beneath the texts? [Specific texts
and questions to be announced.]
(2)
How does
halakhic ritual organize the natural world? Use a single topic of Jewish ritual
law to investigate the differences between how halakha categorizes the natural
world, and how we might do so in our every-day (or our scientific) descriptions
of the world. Suggested topics include the following. To pick something else,
please consult with me. The bibliography after each suggested topic is offered
by way of suggestion because I know these books are in McKeldin. You are of
course free to pick other sources.
a)
The Laws of Milk and Meat. A good starting point might be the idea of bitul
be-shishim or
Ònullification in a ratio of one to sixty.Ó When and why does something normally
forbidden become halakhically irrelevant?
Yehoshua
(Jeffrey) Cohen, The Laws of Meat and Milk. New York: Judaica Press, 1991.
[=Annotated translation of Abraham Danzig, Hokhmat Adam (1812), Chapters 40–50].
Binyomin
Forst, The Laws of Kashrus.
Brooklyn, NY: 1993.
b)
The Laws of Blessings. A good starting point might be the blessings for bread
and bread products. What makes something bread? What takes bread out of this
category?
Yisroel
Pinchos Bodner, Halachos of Brochos.
Jerusalem: Feldheim, 1996.
c)
The Laws of Eating Legumes on Passover.
Sh.
D. Eider, Halachos of Pesach. Jerusalem: Feldheim, 1998. Section IVa, pp.
49–51.
Alfred
S. Cohen. ÒKitniyot in Halachic Literature, Past and Present,Ó in Journal of
Halacha and Contemporary Society 6 (1983), pp. 65–77. KitniyotInHalachicLiterature.pdf
d)
Laws Governing Sexual Activity.
B.
Freundel. ÒHomosexuality and Judaism,Ó in Journal of Halacha and
Contemporary Society 11
(1986), pp. 70–87. HomosexualityinJudaism.pdf
e)
Laws of the Sabbath. A good starting point might be the laws of borer [sorting; II, pp. 381 ff.] or ofeh [baking; II, pp. 551 ff.]
David
Ribiat. The 39 Melochos.
Jerusalem: Feldheim, 2001. Sorting: II, pp. 381 ff.; baking: II, pp. 551 ff.
IV.
Structuring Jewish Education
(Pick one from the following list. Your reply should be approximately two pages
in length.)
(1)
Find a
syllabus for a university-level course in some aspect of Jewish history,
literature, or thought. Identify and evaluate the analytical categories and, if
you can, the rhetorical devices around which the instructor used to create the
course. (Think in terms of discipline, social context, foci, and the like.)
Suggest and justify an alternate structure with a completely different required
reading list of at least ten items.
(2)
What are
the goals of a Jewish education? By examining curricula and curricular change
in various kinds of Jewish schools, we can begin to understand the purpose and
dynamics of Jewish education. Contact a local Jewish school, meet with a
teacher or administrator, and by examining the syllabus and text books, decide
what the educational goal of the course was, whether it could be realized, what
the limits of that particular approach might be.
(3)
Visit a
museum that has an exhibit of relevance to Jewish history. Analyze the
underlying assumptions of the exhibit designer. What did he or she think
significant? What was the point they were trying to make? What did they omit
that could have been usefully added? Baltimore has a Jewish museum; Washington
has a museum of local history (Small Museum) as well as the U.S. Holocaust
Memorial Museum. There are many others.
Honor Code
The University of
Maryland, College Park has a nationally recognized Code of Academic Integrity,
administered by the Student Honor Council. This Code sets standards for
academic integrity at Maryland for all undergraduate and graduate students.
As a student you are responsible for upholding these standards for this
course. It is very important for you to be aware of the consequences of
cheating, fabrication, facilitation, and plagiarism. For more information on
the Code of Academic Integrity or the Student Honor Council, please visit http://www.shc.umd.edu.
To further exhibit your
commitment to academic integrity, remember to sign the Honor Pledge on all
examinations and assignments: "I pledge on my honor that I have not given
or received any unauthorized assistance on this examination (assignment)."
Readings
All
readings are available in McKeldin Library on Reserve. To the extent possible,
we have also made them available electronically via this syllabus and/or in a
course packet.
In
a few cases, a reading may be available only through McKeldin libraryÕs ÒCourse
ReservesÓ. [Go to the libraryÕs home page; click on ÒcatalogueÓ; click on
Òcourse reservesÓ; from the drop down menu choose Search by ÒCourse numberÓ and
enter Òhist408cÓ. In order to view those items available online, you need to
use the course password which we will give you as necessary.
Some
articles are attached directly to this syllabus. Click on the link to read
them.
Several
books, to be read in their entirety, are in the book store. All students are
expected to have prepared readings for the class under which they are listed.
Available
at the Book Store.
Jeffrey
L. Rubinstein. The Culture of the Babylonian
Talmud. Baltimore
MD: The Johns Hopkins University Press, 2003.
Steven
Harvey. FalaqueraÕs ÒEpistle of the Debate.Ó An Introduction to Jewish
Philosophy. Cambridge Ma: Harvard University Press,
1987.
Class
booklet. Available for purchase.
Students
are urged to own, read regularly, and use a usage manual such as the Merrian
Webster Dictionary of English Usage
or Paul M. Lovinger, Penguin Dictionary of American English Usage and Style.
There are many others.
This is in addition to a good thesaurus and a good dictionary.
Schedule
of Classes
Jan.
28 Introduction.
Jan.
30 The
Jewish Claim to Traditional Knowledge.
Reading:
Mishna,
Tractate Avot.[3] MishnaTractateAvot.pdf Skim the entire text but pay special
attention to I:1–2 and VI.
Maimonides,
Mishneh Torah. Introduction.
We will use the English translation of Moses Hyamson, Mishneh Torah. The
Book of Knowledge.
[Course packet and online: MishnehTorah.pdf]
Feb.
4 Were
Talmudic Rabbis Intellectuals?
Reading:
Jeffrey
L. Rubinstein. The Culture of the Babylonian Talmud. Baltimore MD: The Johns Hopkins
University Press, 2003. [available for purchase at the bookstore]. We will
discuss the ÒIntroductionÓ and Chapter 1 in class. Other chapters will be
assigned to individual students for presentation to the class.
Richard
Lee Kalmin, The Sage in Jewish Society of Late Antiquity. New
York: Routledge, 1999. [On reserve in McKeldin BM177 .K35 1999].
Pages 5–13. [scanned into course packet]
Suggested further reading:
Jacob Neusner, ÒThe Meaning of Torah she-BeÕal
Peh.Ó The Solomon Goldman Lectures. I (Chicago: Spertus College of Judaica, 1977),
pp. 29-41. MeaningofTorahshe-Be-alPeh.pdf
Jeffrey L. Rubinstein, Rabbinic Stories (New York: Paulist
Press, 2001), ÒIntroduction,Ó pp. 1–22,RabbinicStories1.pdf and chapters 10,
12–14, and 17 RabbinicStories2.pdf.
Feb.
6 The
Nature of Halakhic Thought. Is the Halakha Aware of Change over Time?
Reading:
Ephraim
E. Urbach, The Halakhah, Its Sources and Development . ([Ramat Gan]: Masadah , 1986)
BM520.5.U7313 1986
Louis
Jacobs. ÒHistorical Thinking in the Post-Talmudic Halakhah.Ó History and
Theory 27, No. 4,
Beiheft 27: Essays in Jewish Historiography (December, 1988), 66-77 [JSTOR]
Feb.
11 Halakha
and Aggada
Reading:
Marc
Bregman. ÒIsaak HeinemannÕs Classic Study of Aggadah and Midrash,Ó available
online at: http://www.uncg.edu/rel/contacts/faculty/Heinemann.htm
Hayyim
Nahman Bialik. "Halachah and Aggadah" in idem, Revealment And
Concealment: Five Essays with an Afterword by Zali Gurevitch (Jerusalem: Ibis, 2000).
PJ5053.B5 A23 2000[4]
Feb.
13 The
Medieval Jewish Intellectual. I. Faith and Reason; Jewish and Alien Wisdom;
Permitted and Forbidden Knowledge
Reading:
Moses
Maimonides, Guide to the Perplexed,
trans. by Shlomo Pines (Chicago, 1963), Opening Letter (pp. 3–4);
Introduction (pp. 15–17); Book III:51: "The Parable of the
Palace."[5] [McK BM545.D33P5]
Idem,
ÒLetter on Astrology,Ó published by Alexander Marx in HUCA [Hebrew Union
College Annual] 3
(1926), pp. 349–58 in R. Lerner and M. Mahdi, eds., Medieval Political
Philosophy: A Sourcebook
(New York: Free Press, 1963), pp. 227–236.[6]
ÒFaith
vs. Reason. Letters from the Struggle between Maimunists and anti-Maimunists,Ó
translated in Franz Kobler, ed., Letters of Jews Through the Ages I (1952), pp. 248–259.
ÒThe
Ban of Solomon ben AdretÓ translated in Jacob Marcus, ed., The Jew in the
Medieval World (1937),
pp. 214–218.
Feb.
18 Faith
and Reason (cont.)
Reading:
Obadiah
Sforno, ÒIntroduction to the Commentary on the Ethics of the Fathers,Ó
(Brooklyn, NY: Mesorah Publications, 1996).
Isaac
Abravanel. Introduction to Wellsprings of Salavation.
Strauss,
Leo. Persecution and the Art of Writing. (Glencoe, Ill., Free Press, 1952). Chapters 1–2,
pp. 7–37. If you have time, you might also skim chapter 3 on MaimonidesÕ Guide. [McK B65 .S8]
Suggested further reading:
Haggai Ben-Shammai, ÒSaadiaÕs Introduction to
Daniel: Prophetic Calculation of the End of Days vs Astrological and Magical
Speculation,Ó Aleph 4 (2004), pp. 11–87. [Available online through
Project Muse.] Ben-Shammai reconstructs the Judaeo-Arabic text of SaadiaÕs
introduction to a lost commentary on Daniel, and on pp. 63 ff. he provides an
English translation.
Feb.
20 The
Medieval Jewish Intellectual. II. The Religious Function of Rationalism
Steven
Harvey. FalaqueraÕs ÔEpistle of the Debate.Õ An Introduction to Jewish
Philosophy. Cambridge
MA: Harvard University Press, 1987. McK B759.F33 I3534 1987. This title is
available in the bookstore.
Aviezer
Ravitzky, ÒSome Remarks on the Study of Jewish Philosophy in the Middle AgesÓ
in Baruch M. Bokser, ed., History of Judaism. The Next Ten Years. Atlanta: Scholars Press, 1980. Pages
63–80. A slightly updated version was published as ÒAl Heker
ha-Pilosofiya ha-Yehudit bi-Ymei ha-BeinayimÓ [Hebrew] in Ravitzky, Al Daat
Ha-Makom (Jerusalem:
Keter, 1991), pp. 129–141.
Feb.
25 Exegesis
or Isogesis? Approaching Sacred Text
Reading:
Abraham
ibn Ezra, ÒIntroduction to Commentary to the TorahÓ in Irene Lancaster, Deconstructing
the Bible: Abraham Ibn Ezra's Introduction to the Torah (London and New
York: Routledge Curzon, 2003). BM755.I24 L36 2003
Moses
ben Nahman, ÒIntroduction to Commentary to the Torah,Ó in Perushe ha-Torah
le-rabenu Mosheh ben Nahman (RaMBaN),
ed. Hayyim Dov Shavel, revÕd edition (Jerusalem: Mosad ha-Rav Kuk,
1959–60) [McK BS1225 .M6655 1959[7]] and in English as Commentary
on the Torah [by] Ramban (Nachmanides), translated and annotated by Charles B. Chavel (New
York: Shilo, [1971–76]) McK BS1225 .M66553.
Feb.
27 MysticismÕs
Claim to Knowledge
Reading:
Zohar
III: 149a–b; 152a; 27b–28a. Annotated English translation in Isaiah
Tishby, The Wisdom of the Zohar. An Anthology of Texts, tr. David Goldstein (Washington and
London: Littman Library of Jewish Civilization, 1989), III, pp. 1124–27
and 1133–37.
Ira
Robinson. Moses Cordovero's Introduction to Kabbalah: An Annotated
Translation of His Or
Ne'erav. (New York: Ktav Pub. House, 1994). [McK BM525 .C65413 1994] Pp. 3–5;
19–23; 39–43.
Gershom
Scholem. ÒThree Types of Jewish Piety,Ó in On the Possibility of Jewish
Mysticism in Our Time & Other Essays (Philadelphia: Jewish Publication
Society, 1997), pp.
McK BM45 .S44132 1997: pp. ?? (also available in AriÕel 32 (1973) which the library owns and
which is also online at http://www.israel-mfa.gov.il/mfa/go.asp?MFAH01pa0 ). A Hebrew version appeared in Dvarim
be-Go (2nd revised
edition, 1976), pp. 541–556 [McK DS102.5 .S361].
March
3 A
New Kind of Jewish Intellectual? The Maskil and the Rabbi. Education and
Career.
Naphtali
Herz (Hartwig) Wessely, ÒWords of Peace and Truth,Ó in J. Reinharz and P.
Mendes-Flohr, eds., The Jew in the Modern World, 2nd edition (New York: Oxford
Univ. Press, 1995), pp, 70–74.
Moses
Mendelssohn. Jerusalem, or On Religious Power and Judaism, tr. Allan Arkush (Hanover, NH and London:
Brandeis University Press, 1983), pp. 59–75.
Suggested further reading:
Kenneth Hart Green, "Moses Mendelssohn's Opposition to the 'Herem': The First Step toward Denominationalsim?" Modern Judaism 12 (1992), pp. 39Ð60.
March
5 Solomon
Maimon and the Art of Intellectual Self-Fashioning
Reading:
Solomon
Maimon, An Autobiography,
with Introduction by Michael Shapiro (U. of Illinois Press, 2003)
Dagmar
Barnouw, ÒOrigin and Transformation: Salomon Maimon and German-Jewish
Enlightenment Culture,Ó in Shofar: An Interdisciplinary Journal of Jewish
Studies 20,4 (Summer
2002), pp. 64-80 [available online through Project Muse]
March
10 The
Literary Invention of the Rabbi: Satire, Hagiography, and Rivalry
Reading:
Aksenfeld,
Israel, Dos shtern-tikhl [The Headband] (Buenos Aires: YIVO, 1971) [PJ5129
.A67 1971] available in The
Shtetl, translated and
edited by Joachim Neugroschel. (New York: Rcihard Marek, 1979; reprint 1989)
[PJ5191.E8 S5]
Perl,
Joseph. Megale Temirin,
translated as Joseph PerlÕs Revealer of Secrets: the First Hebrew Novel, translated
with an introduction and notes by Dov Taylor (Boulder, CO: Westview Press,
1997) [PJ5051.P4 M4413 1997].
Bialik,
H.N. ÒShort FridayÓ in Random Harvest: The Novellas of C. N. Bialik tr. David Patterson and Ezra
Spicehandler (Boulder, Colorado: Westview, 1999) [PJ5053.B5 A6
1999], pp. ??; ÒHa-matmidÓ and ÒKulam Sahaf ha-RuahÓ
Roth,
Philip. ÒEli the Fanatic,Ó in Goodbye Columbus
March
12 The
Reinvention of Judaism in Modern Terms. Wissenschaft des Judentums. Jewish Studies and Jewish
Encyclopedias.
Reading:
Gershom
Scholem. ÒReflections on Modern Jewish Studies [1944],Ó in On the
Possibility of Jewish Mysticism in Our Time & Other Essays (Philadelphia: Jewish Publication
Society, 1997) pp. 51-71. [McK BM45 .S44132 1997] A Hebrew version appeared in Dvarim be-Go (2nd revised edition, 1976), pp. 385–403
[McK DS102.5 .S361].
Franz
Kafka, ÒBefore the LawÓ in The Complete Stories, ed. Nahum N. Glatzer (New York:
Schocken, 1971), pp. 3–4.
March
17 Spring break
March
19 Spring break
March
24 The
Modern Jewish Intellectual in an Alien Context. ÒNon-JewishÓ Jews?
Reading:
Paul
Mendes-Flohr, Divided Passions. Jewish Intellectuals and the Experience of
Modernity. Detroit:
Wayne State University Press. 1991. McK DS 113.M424 1991. Pp. 23–53: ÒThe
Study of the Jewish Intellectual: A methodological Prolegomenon.Ó
Abrams,
Nathan ÒA Profoundly Hegemonic Moment: De-Mythologizing the Cold War New York
Jewish Intellectuals,Ó Shofar: An Interdisciplinary Journal of Jewish
Studies 21,3 (Spring
2003), pp. 64-82.
Thorstein
Veblen, ÒThe Intellectual Pre-eminence of Jews in Modern Europe,Ó Political
Science Quarterly 34
(1919), pp. 33–42
Isaac
Deutscher, ÒThe Non-Jewish JewÓ in The Non-Jewish Jew and Other Essays (London: 1968), pp. 25–41.
Allan
Bloom, The Closing of the American Mind (New York: 1987), pp. 47–67.
Saul
Bellow, Ravelstein
(New York: 2000), pp. 160–181.
Michael
Mack. German Idealism and the Jew. The Inner Anti-Semitism of Philosophy and
German Jewish Responses
(U. of Chicago Press, 2003).
David
A. Hollinger, ÒJewish Intellectuals and the De-Christianization of American
Public Culture in the Twentieth Century,Ó in Science, Jews, and Secular
Culture. Studies in Mid-Twentieth-Century American Intellectual History (Princeton, NJ: Princeton University
Press, 1996), pp. 17–41.
Allan Gould, ÒHomage to Cohen. Nathan Cohen RememberedÓ (1981) http://www.allangould.com/magazines/profiles/nathancohen/magazines_profiles_nathancohen.html
March
26 Tradition
Reclaimed and Immutable. The Concept of Daat Torah.
Reading:
EITHER
Lawrence
Kaplan. ÒDaas Torah: A Modern Conception of Rabbinic Authority,Ó in Moshe
Sokol, ed., Rabbinic Authority and Personal Autonomy (Northvale, NJ and London: 1992), pp.
1–60.
OR
Jacob
Katz. ÒDaÕat Torah. The Unqualified Authority Claimed for Halachists.Ó The
Harvard Law School Program in Jewish Studies. The Gruss Lectures. Available
on-line at http://www.law.harvard.edu/programs/Gruss/katz.html. Reprinted in Jewish History 11 (1997), pp. 41–50. [McK PerStk
DS101.J46556]
March
31 Rabbinic
Intellectuals: Isolated in America and in Israel. YeshaÕya Leibowitz. Joseph
Soloveitchik. Tradition and Scientific Thought.
Reading:
Joseph
B. Soloveitchik. Halakhic Man.
(Philadelphia: Jewish Publication Society, 1983), pp. 3–29
[BM723 .S6613 1983]; The Halakhic Mind. An Essay on Jewish Tradition
and Modern Thought New
York: Free Press, 1986 BL51 .S6165 1986; ÒThe Lonely Man of Faith,Ó Tradition 7:2 (Summer 1965), republished in book
form (New York: Doubleday, 1992).
Moshe
Sokol, ÒHow Do Modern Jewish Thinkers Interpret Religious Texts?Ó Modern
Judaism, 13,1 (Feb.,
1993), pp. 25-48. Available through JSTOR
Sol
Schimmel, ÒThe Tenacity of Unreasonable Beliefs in Modern Orthodox Jews: a
Psychological Analysis.Ó
Jeffrey
S. Gurock. ÒHow ÔFrumÕ was Rabbi Jacob JosephÕs Court? Americanization Within
the Lower East SideÕs Orthodox Elite, 1886–1902,Ó Jewish History (1994), pp. 1–14; reprinted in
Gurock, American Jewish Orthodoxy in Historical Perspective (New York: Ktav, 1996), pp.
103–116, and notes pp. 399–403 [McK BM205.G87 1996].[8]
Gil
Perl and Yaakov Weinstein, ÒA ParentÕs Guide to Orthodox Assimilation on
University Campuses.Ó An on-line pamphlet.
Students should by now be well on their way with their
papers. Please make an appointment with me and bring a thesis statement, rough
outline, and your proposed bibliography.
April 2 Gendered
Knowledge. Women as Intellectuals.
Reading:
Hannah
Arendt. Rachel Varnhagen. The Life of a Jewish Woman. revised edition (New York and London:
Harcourt Brace, 1974); an expanded version was edited by Liliane Weissberg
(Baltimore and London: Johns Hopkins Univ. Press, 1997).
April
7 Gendered
Knowledge. Orthodox Women as Intellectuals
Tamar
El-Or. Next Year I Will Know More. Literacy and Identity among Young
Orthodox Women in Israel.
Detroit: Wayne State University Press, 2002.
Idem,
Educated and Ignorant. Ultraorthodox Jewish Women and their World. (Boulder. Lynne Rienner Publishers.
1994). BM390 .E4 1994
Suggested further reading:
Women RabbisÑa blog for a high school class in Modern Jewish history created by Laura Shaw Frank provides useful links to articles and statements about the ordination of women rabbis.
April
9 Jewish
Historical Knowledge. History and Memory.
Reading:
Yosef
H. Yerushalmi. Zakhor
(Seattle and London: University of Washington Press: 1982) pp. 81–103.
April 14 The Constructed Nature of
Jewish Memory. Anti-Semitism
as an Organizing Principle of Jewish Knowledge
April 16 The
Holocaust, and its Deniers. Historical Knowledge for Contempoary Jews
Reading:
Alon
Confino, ÒCollective Memory and Cultural History: Problems of Method,Ó in AHR (1997), pp. 1386–1403. The paper,
published as part of a ÒforumÓ on ÒHistory and MemoryÓ includes a useful
bibliography on the debate about Israeli memory (n. 1). Available through
JSTOR.
Robert
Wistrich, ÒIsrael and the Holocaust Trauma,Ó European Judaism 29,2 (1996), pp. 11-19.[9]
April 21
Pesach. No class.
April 23 In
the Service of the Nation. Zionist and Israeli Intellectuals. The Debate over
Memory in Israeli Historiography. Orientalism.
Reading:
Menachem
Brinker, ÒJewish Studies in Israel from a Liberal-Secular Perspective,Ó in
Seymour Fox, et al., eds., Visions of Jewish Education (Cambridge: Cambridge University Press,
2003), pp. 95-121.
Podeh,
Elie ÒHistory and Memory in the Israeli Educational System: The Portrayal of
the Arab-Israeli Conflict in History Textbooks (1948-2000),Ó History &
Memory 12:1
(Spring/Summer 2000), pp. 65-100. Available on-line.
April
28 In
the Service of the Nation. (cont.)
April
30 In
the Service of the Nation. (cont.)
May
5 Review
May
7 Paper
Presentations. Bring enough copies of a one-page summary of your paper for
everyone in the class.
May
12 Paper
Presentations. Bring enough copies of a one-page summary of your paper for
everyone in the class. (Continued.)
May
19 Final
Corrected Papers due in my office at 1 pm. Note: this date and time is based on
the assumed date and time for final examinations for courses meeting at this
hour. If the official exam time is changed, the day and hour that the paper
will be due will change accordingly.
[1] By this I do not mean to claim that any
knowledge is meaningful
only relative to certain
underlying claims to power and authority of a given society. Such claims to
extreme relativism (often stated as the principle that knowledge
is ÒconstructedÓ in accordance with power structures and interests) are, for now, outside the scope of our
course, though you are free to explore them in your paper. At
this point, I am simply interested in pointing out the social conditions under
which claims to authoritative knowledge are made.
[2] Many sub-groups within society identify themselves by dialect: think of African-American speech rhythms, grammar, syntax and vocabulary or, if you know it, the dialect used among yeshiva students (so-called ÒYeshivishÓ that mixes vocabulary and syntax from English, with words and phrases taken from Yiddish, Ashkenazi-Hebrew, and talmudic Aramaic. A very common example of this phenomenon is the invention of new phrases and idioms by teen-agers. Using these makes the teens feel ÒcoolÓ (i.e., members of an Òin-groupÓ); necessarily if most adults were to use that dialect, they would look and feel awkward and immediately be identified as interlopers. Yet another example is provided by medical doctors who often react with suspicion if their patients use sophisticated medical language to ask about their condition.
[3] Tractate Avot has been printed often, both in complete editions of
the Mishna (it is the second last tractate in Seder Nezikin—The
Order of Damages) and as a separate volume. The common English title, ÒEthics of the FathersÓ is what might be called a
ÒeuphemisticÓ or even a wishful translation; the Hebrew means only ÒChapters of
the Fathers.Ó [When and why did this English translation first
come about?]
[4] Also
available as Chaim Nachman Bialik. Law and Legend or Halakah and Aggada. Translated from Hebrew by Julius L. Seigel (New
York: Bloch, 1923) and in Nahum N. Glatzer, Modern Jewish Thought. A Source
Reader (New York: Schocken,
1977), pp. 55–64 from Contemporary Jewish Record 7 (1944), pp. 663–67, 677–80.
[5] M. FriedlŠnderÕs (1904) English
translation of MaimonidesÕ entire Guide
is available online at http://www.sacred-texts.com/jud/gfp/index.htm.
The selection from book III, chapter 51 from the more recent, preferable
translation by Pines is available online here.
[6] An abbreviated version is available in I.
Twersky, ed., A Maimonides Reader (New
York: Behrman House, 1972), pp. 463–473.
[7] A vocalized version of the Hebrew text is
available as Perush ha-Ramban 'al ha-Torah
le-Rabenu Mosheh ben Nahman (Jerusalem: A.
Blum, 1992 or 1993) McK BS1225.M67
1992.
[8] GurockÕs ÒResisters and Accommodators: Varieties of Orthodox Rabbis in America, 1886–1983,Ó American Jewish Archives (November, 1983), pp. 100-187, reprinted in The American Rabbinate: A Century of Continuity and Change, 1883-1983, ed. Jacob R. Marcus and Abraham J. Peck (New York: Ktav, 1985), pp. l0- 97, and in Gurock, American Jewish Orthodoxy in Historical Perspective, pp. 1–62 (nn. pp. 352–385) is a much fuller treatment.
[9] Other
versions appeared in Jewish Studies Quarterly 4 (1997), Jewish History
11 (1997) and (in Hebrew) Zionut ve-Hinukh le-Zionut 7 (1997).