By Jeremy Dauber
Antonio’s Devils offers either traditionally and theoretically with the origins of recent Hebrew and Yiddish literature through tracing the development of some outstanding writers who, for numerous purposes and in a variety of methods, brought up Scripture for his or her personal objective, as Antonio’s devil,” Shylock, does within the service provider of Venice.By interpreting the paintings of key figures within the early heritage of Jewish literature in the course of the prism in their allusions to classical Jewish texts, the e-book focuses awareness at the amazing and hugely complicated innovations the maskilim hired to accomplish their polemical and ideological targets. Dauber makes use of this system to envision foundational texts by means of many of the Jewish Enlightenment’s best and demanding authors, achieving new and sometimes extraordinary conclusions.
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Extra 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)
DeWnition 2 is clearly the “literalist” deWnition, as I have previously deWned the term: presumably, if one contracts to cut a pound of Xesh out of a living human body, there is a reasonable expectation of blood Xow. 63 Given the Christian universe of reformed, “literalist” 62. Danson 63. 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 .
Indeed, much of the analysis in this book’s later chapters follows these works’ critical assumptions: a strong authorial hand using the vital and familiar canonical text in the (partial) expectation of a learned reader,28 accompanied by the authorial assumption that said reader would have greater familiarity with, and stronger aVect toward, canonical material with strong resonances in Jewish life and liturgy.
49. Shapiro 136. See also 151. 19 20 Setting the Stage One might suppose that such movement by Christian Hebraists away from classic Christological Biblical interpretations, to say nothing of the increasing adoption of Jewish and rabbinical scholarship, could only lead to positive rapprochement between Jew and non-Jew. A simple look at our scene from The Merchant of Venice shows how wrong such a supposition would be. 50 The anxieties Shapiro locates in contemporary Christians—that “a Christian is the antithesis of a Jew and yet, in certain circumstances, is potentially indistinguishable from one”51—are adumbrated in this exchange over Biblical texts: can agreement over principles of textual debate lead to an undesired, even heretical, rapprochement?
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