Author Archives: zeidlerm

Selected recent acquisitions

ben-shalom-medievalMedieval Jews and the Christian Past: Jewish Historical Consciousness in Spain and Southern France
Ram Ben-Shalom
; Translated from Hebrew by Chaya Naor

“Ram Ben-Shalom offers a detailed analysis of the extent of Jews’ exposure to the history of those with whom they lived, and of how they expressed their historical consciousness in encountering them in different contexts. He shows that the Jews in these southern European lands experienced a relatively open society that was sensitive to and knowledgeable about voices from other cultures, and that this had significant consequences for shaping Jewish historical consciousness.” (Litmann Library of Jewish Civilization, 2015)

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kibutzImagining the Kibbutz: Visions of Utopia in Literature and Film

Ranen Omer-Sherman

“In Imagining the Kibbutz, Ranen Omer-Sherman explores the literary and cinematic representations of the socialist experiment that became history’s most successfully sustained communal enterprise. Inspired in part by the kibbutz movement’s recent commemoration of its centennial, this study responds to a significant gap in scholarship. Numerous sociological and economic studies have appeared, but no book-length study has ever addressed the tremendous range of critically imaginative portrayals of the kibbutz. This diachronic study addresses novels, short fiction, memoirs, and cinematic portrayals of the kibbutz by both kibbutz “insiders” (including those born and raised there, as well as those who joined the kibbutz as immigrants or migrants from the city) and “outsiders.” For these artists, the kibbutz is a crucial microcosm for understanding Israeli values and identity. The central drama explored in their works is the monumental tension between the individual and the collective, between individual aspiration and ideological rigor, between self-sacrifice and self-fulfillment. Portraying kibbutz life honestly demands retaining at least two oppositional things in mind at once—the absolute necessity of euphoric dreaming and the mellowing inevitability of disillusionment. As such, these artists’ imaginative witnessing of the fraught relation between the collective and the citizen-soldier is the story of Israel itself.” (Penn State University Press, 2015).

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kizilovThe Sons of Scripture: The Karaites in Poland and Lithuania in the Twentieth Century
Kizilov, Mikhail

“Drawing on the variety of archival sources in the host of European and Oriental languages, the book focuses on the history, ethnography, and convoluted ethnic identity of the Polish-Lithuanian Karaites. The vanishing community of the Karaites, a non-Talmudic Turkic-speaking Jewish minority that had been living in Eastern Europe since the late Middle Ages, developed a unique ethnographic culture and religious tradition. The book offers the first comprehensive study of the dramatic history of the Polish-Lithuanian Karaite community in the twentieth century. Especially important is the analysis of the dejudaization (or Turkicization) of the community that saved the Karaites from horrors of the Holocaust.” (De Gruyter Open, 2015)

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Chaim Arlosoroff’s life and mystery murder

Guest blog entry by Peter Bergamin

Chaim Arlosoroff (1899-1933) was of one of the most important and brilliant figures in Zionist political life in British Mandatory Palestine. His killing remained the Jewish political murder until the assassination of Yitzhak Rabin, in 1995.

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Arlosoroff’s Ex Libris from our collections

Born Chaim Vitaly Viktor Arlosoroff on 23 February 1899 in Romny, Ukraine, Arlosoroff’s position reflected that of many other Jews of his location, and time. The grandson of a rabbi, and son of a wheat and lumber merchant, he grew up in a comfortable semi-assimilated familial environment that straddled Russian, German, and Hebrew cultural influences. In 1905, in the wake of anti-Jewish pogroms, the family fled to East Prussia, eventually settling in Königsberg. And in 1914 – having successfully avoided deportation back to Russia, due to the outbreak of war – the family moved once again, to Berlin. Arlosoroff identified more and more with German national culture, although his Russian citizenship precluded him from joining the German war effort.

It was during this time that he began to embrace socialist ideals, due in no small part to the identity crisis he experienced as a ‘Russian’ who – due to his existential circumstances – now identified with his German national-cultural surroundings, and finally, as a Jew in all of this, a factor that fundamentally set him apart from both of these national cultures. Thus, his socialism looked increasingly to Jewish sources, and he was especially influenced by Martin Buber, A. D. Gordon, and Gustav Landauer. By 1919, Arlosoroff had joined the Zionist party HaPoel HaTzair (‘The Young Worker’), which had been founded – inter alios – by A.D. Gordon, and subscribed to his ideology of the ‘redemption of the land of Israel’ through agricultural endeavours. That same year, he published what became his best-known work, Jewish People’s Socialism, which sought to combine universal socialist ideals with a strong sense of ethnic-national – indeed, ‘völiksch’ – Jewish identity. This contributed to his rapid rise within the party. In 1924, he emigrated to British Mandatory Palestine, where he quickly established himself as a leader in the Zionist Labour movement, and helped effect a merger between HaPoel HaTzair with the more Marxist Poale Zion, into the Mapai Labour Party. Mapai would enjoy political hegemony over the land for years to come, and Arlosoroff represented the party in the Zionist Executive, and as Head of the Political Department of the Jewish Agency for Palestine.

It was in this latter role that Arlosoroff negotiated the HaAvara Agreement with the Nazi Party, in 1933. It permitted the transfer of Jewish capital from Germany to Palestine by immigrants or investors in the form of German goods. Although it protected – to some degree – the capital of German-Jewish emigres to Palestine, the agreement also assisted the Germans through increased production and export of goods which, technically, were bought by Jews at the other end. The agreement was highly controversial, and drew harsh criticism from the right-wing Jewish press in Palestine. Two days after he returned from its negotiations in Germany, Arlosoroff was shot and killed while walking on the beach with his wife. The murder has not been solved to this day, but various theories abound. Many believe that Arlosoroff was killed by members of the extreme, ‘Maximalist’ wing of Ze’ev Jabotinsky’s Revisionist Party, and three of the party’s members – Abba Ahimeir, Zvi Rosenblatt, and Avraham Stavsky – were arrested in connection to the murder. All three were subsequently acquitted; Ahimeir, before the trial began, Rosenblatt and Stavsky, after standing trial (although Stavsky was originally found guilty and acquitted only on appeal). Others believe that Arlosoroff was murdered by two Arab youths, in a foiled robbery attempt. And some believe that he was murdered by Nazi agents: not only had he just negotiated the HaAvara Agreement, but he had been on very friendly terms, perhaps even romantically-so, with Magda Behrend – later, Magda Goebbels – just after the end of the First World War. The irreparable damage that such information would have caused to the Nazi propaganda machine, if leaked to the German public, goes without saying.

No matter who killed Arlosoroff, his murder cut short the life and career of one of the most important and brilliant figures in Zionist political life in British Mandatory Palestine. Indeed, Arlosoroff’s killing remained the Jewish political murder until the assassination of Yitzhak Rabin, in 1995.

 

Call for Paleo-Hebrew transliteration help [now solved]

We have recently been working on our digital Jewish ex libris exhibition, based on a collection of over 1,000 items, and came across an ex libris in Paleo-Hebrew that we can only partially transliterate. In the picture below you can see what we have so far (in Hebrew characters as I do not have Paleo-Hebrew font on this PC). We are not sure about the surname. If you know how to transliterate the surname properly, or know who this ex libris might have belonged to, let us know!

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UPDATE: MYSTERY SOLVED.

Thanks to the help of our readers, we now know that this ex libris belonged to Wladyslaw Harposta / Chrapusta (born 1890 or 1896, died 1982), a Polish literary translator of Haim Nahman Bialik and Uri Zvi Greenberg, self-taught Hebraist and scholar of stenography. He was a collector of Hebrew books (5000), and of ex libris. His collection of over 600 ex libris is at the National Library in Warsaw.

Similar ex libris features in the Bezalel Narkiss Index of Jewish Art.

A brief biographical entry on Harposta / Chrapusta can be found here, although there are some discrepancies regarding the date and place of birth.

Many thanks to all who helped!

The Weisz Western Sephardi Collection

We are delighted to announce the gift of the Weisz Western Sephardi Collection. This large collection of rare books, amassed principally by the late Dr Richard D. Barnett as Honorary Archivist of the Spanish and Portuguese Jews’ Congregation of London, has been donated to the Leopold Muller Memorial Library through the generosity of the Joir and Kato Weisz Foundation. The availability in Oxford of this new resource, alongside the Sir Moses Montefiore, the Western Hebrew Library and the Coppenhagen collections of rare books and archives, is expected to stimulate much new scholarly work in the fascinating area of English and Dutch Sephardi history.

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‘Books as Holocaust Survivors: Highlights from the Dutch-Jewish Coppenhagen Rare Books Collection’ – Talks and Showcase

Venue: Leopold Muller Memorial Library, Clarendon Institute, Walton Street, OX1 2HG
Date: 6 May, Wednesday
Time: 2pm

What promisescopp_exlibris013 to be a fascinating visit for 2nd week will be on Wednesday 6th May to the Coppenhagen Collection (yes, the spelling is right!) in the Leopold Muller Memorial Library where our hosts will be Dr César Merchán-Hamann and Milena Zeidler.
The Coppenhagen Collection, formed by three generations of the Coppenhagen family collectors beginning in the mid-19th century, contains an outstanding selection of seventeenth-century Hebrew and Jewish books printed in the Netherlands, in places such as Amsterdam, Leiden, Utrecht and Franeker. There are a large number of Hebrew Bibles (most of the Amsterdam prints are there), Hebrew grammars and dictionaries by Christian Hebraists and Jews (such as Johannes Buxtorf, Johannes Drusius, Johannes Leusden and Elijah Levita), works by Christian Hebraists on Jewish religion and ethnography, many of the works of Menasseh ben Israel and virtually all the publications from his printing house.
The collection also contains many rare items printed in the Netherlands during the German occupation, as well as ephemera produced by numerous small Dutch-Jewish communities which no longer exist.  The Coppenhagen Collection survived the Holocaust. Scattered and in hiding in the homes of non-Jews and basements of old public buildings, a large part of it was saved, with the help of the Dutch resistance. After the war, many items which had fallen into the hands of the Nazis were recovered. The Collection offers an intimate panorama of Jewish life in the Netherlands for over three and a half centuries.