New Acquisition: ‘The Swedish Jews and the Victims of Nazi Terror, 1933-1945’ by Pontus Rudberg

 

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Acta Universitatis Upsaliensis, Studia Historica Upsaliensia 253, Editores: Margaret Hunt, Jan Lindegren & Maria Agren.

Abstract: “We will be judged in our own time and in the future by measuring the aid that we, inhabitants of a free and fortunate country, gave to our brethren in this time of greatest disaster.” This declaration, made shortly after the Pogroms of November 1938 by the representatives of the Jewish communities in Sweden, was truer than anyone could have anticipated at the time. It is this sensitive and much debated issue – Jewish responses to the persecutions and mass murders of Jews during the Nazi era – with which this book deals. What actions did Swedish Jews take to aid the Jews in Europe during the years 1933-45 and what determined and constrained their policies and actions?

This book focuses especially on the aid efforts of the Jewish Community of Stockholm, showing the range of activities in which the Community engaged, and the challenges and opportunities presented by official refugee policy in Sweden and by international organizations for refugee aid and foreign relief to Jews. Wheareas previous research has tended to see the Swedish Jewish response to Nazi terror as passive and overly cautious, this book modifies this picture. It concludes that in fact Swedish Jews acted incessantly and on many fronts to aid their brethren, and they did so throughout the entire period 1933 to 1945. Moreover, the form and limited scope of that aid are ultimately attributable more to rigid governmental refugee policies, inadequate financial resources, and international pressures than to a lack of effort or will on the part of Swedish Jews.

 

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!

Seventeenth-century Amsterdam and Canadian Zionism: bound by a book

Menasseh ben Israel’s edition of Esrim ve-Arba’ah (Amsterdam, 1637-1639), Weiss Western Sephardi Collection, shelfmark: PB386.

This small, octavo Hebrew Bible was printed by Menasseh ben Israel, the famous Amsterdam scholar and printer, “the founder of Anglo-Jewry” – as Cecil Roth called him. Menasseh printed three complete Hebrew Bibles in the 1630s. Like his two previous Hebrew Bibles, this edition also has an engraved title page with an architectural design. It provides information about the publication both in Hebrew and underneath in Latin. The Hebrew mentions Menasseh ben Israel, while the Latin gives Ioannis Ianssonius as the publisher. The reason for this is that this Bible was intended to accompany a Greek and Latin New Testament published by Jan Jansson, a Christian publisher and cartographer.

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There is a discrepancy in Hebrew and the Latin dates of publication: the Hebrew date is given on the title page in a chronogram citing Psalms (5:10): “My beloved is pure” (שנת דודי צ”ח לפרט קטן). The numerical value of the word צח is 98 which is an abbreviation for anno mundi 5398, that is, 1637 or 1638 CE. The Latin date is however 1639.

This Bible is not accompanied by an introduction; the title page is immediately followed by the biblical text. Unlike Menasseh’s two earlier Hebrew Bibles, this edition is vocalized. The text is printed in two columns, with Masoretic annotations and verse numbers in Hebrew characters in the margins. The Five Megillot (Scrolls) are printed at the end of the Pentateuch, and a table of the Haftarot (additional readings from the Prophetic books) can be found at the end of the volume followed by the colophon of the printer.

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The provenance of this copy in the Weisz Western Sephardi Collection takes us further away from Amsterdam and Europe. On one of the last flyleaves, there is an ownership inscription by “Clarence Isaac de Sola.” Could this Clarence be Clarence da Sola, the third son of Montreal’s famous rabbi-scholar, Abraham de Sola? The London-born Abraham was a leader of the Spanish and Portuguese congregation Sheerith Israel (Remnant of Israel) in Montreal, Canada. Clarence became a wealthy businessman with deep interest in the welfare his Jewish community as well as in Anglo-Jewish matters and corresponded with Moses Gaster. Thus, it is very likely that a book previously owned by him ended up in the collection of the Spanish and Portuguese Synagogue of London. Clarence was also involved in the Canadian Zionist movement and kept himself informed about Zionist events worldwide.

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One could say that this copy of Menasseh ben Israel’s Bible certainly got into the right hands: Menasseh himself was a diplomat and got actively involved in the readmission of the Jews in England. Clarence followed a similar path by pursuing the welfare of the Jews and propagating the Zionist cause two and a half centuries later.