By Jeremy Dauber
Antonio’s Devils bargains either traditionally and theoretically with the origins of contemporary Hebrew and Yiddish literature through tracing the development of some awesome writers who, for varied purposes and in quite a few methods, brought up Scripture for his or her personal goal, as Antonio’s devil,” Shylock, does within the service provider of Venice.By analyzing the paintings of key figures within the early historical past of Jewish literature throughout the prism in their allusions to classical Jewish texts, the e-book focuses cognizance at the fantastic and hugely complicated concepts the maskilim hired to accomplish their polemical and ideological targets. Dauber makes use of this technique to check foundational texts via many of the Jewish Enlightenment’s best and critical authors, achieving new and sometimes miraculous conclusions.
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Additional info for Antonio's Devils: Writers of the Jewish Enlightenment and the Birth of Modern Hebrew and Yiddish Literature (Stanford Studies in Jewish History and C)
5. , 1973), 82. See also Yosef Yitzchaki, “Deoteihem shel sofrei hahaskala al lashon haivrit vedarkheihem beharkhavata vekhidusha,” Leshonenu 34:4 (1963), 287–305; 35:1 (1964), 39–59, 35:2, 140–159. 6. See, for example, Uzi Shavit, “Shira vehaskala: kesher simbiotit,” in Shavit Baalot hashakhar; “Lemaamada shel hashira bitnuat hahaskala haivrit,” in Shira veidiologia (Tel Aviv: Hakibbutz Hameukhad, 1987), 99–113; Yair Mazor, “The Poetics of Composition of the Hebrew Short Story in the Haskalah Period,” AJSReview 10:1 (1985), 89–110; Yehudit Bar-El, “Hapoema haivrit mereshita: hapoetika shel hazhanr,” KOMI 10C2 (1990), 129–136; and Noah Rosenbloom, Haeifus hamikrai meieidan hahaskala vehaparshanut (Rubin Mass: Jerusalem, 1983), 7–16.
Danson also compares (64) Portia’s speech and the Sermon on the Mount, signiWcantly noting of the latter, “its lesson is charity and mercy . . much of its context is severely legalistic . . ” 63. Naturally, all this assumes that such a contract is prima facie valid, an assumption seemingly shared at Wrst by all parties involved, though how such a contract would be valid in light of the Venetian law Portia cites forbidding an alien to “by direct or indirect attempts . . 362–364) is at best unclear.
Cohen “Hatekhnika” 139–140, quote from 139. 23. Cohen “Hatekhnika” 143. Compare Berger’s discussion of the childhood roots of rabbinic authority (3–5). 24 Cohen’s strength as a critic, though, stems from her insistence that maskilic literature, due to its ideological nature, must be viewed in terms of both its writers’ and its readers’ perspectives. 25 Cohen writes that “the premise within the maskilic interpretive community was of the vitality of the canonical text and the close recognition of it by the reader .
Antonio's Devils: Writers of the Jewish Enlightenment and the Birth of Modern Hebrew and Yiddish Literature (Stanford Studies in Jewish History and C) by Jeremy Dauber